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is the incarnation of the Son of God more SER M. astonishing than the leaft poffible quantity of Matter fufficient to make a World? If therefore the Newtonian philosophy (which is built on Science) hath revealed and demonstrated the powers of Nature amidst all that darkness; how can we doubt of feeing God in his Gofpel, though furrounded with the impenetrable depths of infinity? In a word, I think we might as reasonably conclude against the divine original of the Gofpel, if there were no traces of fuch myfterious parts, as if there were only fuch. An unclouded fplendor, and undiluted obfcurity, equally dif crediting the Works and Difpenfations of Heaven.

But, of the dark parts of Revelation there are two forts: one, which may be cleared up by the ftudious application of well improved talents; the other, which will always refide within the fhadow of God's throne, where it would be impiety to intrude.

However, neither the one nor other make part of the effential doctrines of our

SERM. Faith. The impenetrable nature of the latter I. totally unfits them for objects of religious belief; and the difficult comprehenfion of the former unfits them for becoming objects of the People's. But as it is this fort only which can afford any reasonable ground to the objection before us, we shall be a little more particular.

The Gofpel profeffes itself to be the completion of one entire System, advancing by a gradual progrefs, through various Ages and People, from the Creation of man to his Redemption. A Difpenfation of this character cannot but be contrived and conducted on principles of the fublimeft wisdom. So that as, on the one hand, the knowledge of the relations of the parts to one another; and their various coincidencies, and mutual operations, to produce, either their diftinct, or their united effects, will be extremely difficult; fo, on the other, the attainment of this knowledge will be neceffary, if we afpire to that full and comprehensive idea of Religion, which can alone enable us to detect and fatisfy the doubts and cavils of Infidelity.

Now,

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Now, in this confifts the ratio and ef- SER M. sential grounds of the Gospel-doctrine; of which, one would think, the only iffue fhould be credit, and glory to the chriftian Faith. But unadvised inquirers exploring the depths of infinite Wisdom without modesty and reverence, have given a handle to licentious men to turn these proofs, explored improperly, and imprudently inforced, into an argument against the divine original of Revelation. And this pretence making its appeal to the ignorance of the Vulgar, is greedily embraced. In the mean time, the solution of the cavil demanding an enlarged view of God's moral Oeconomy, acquired by the right application of general knowledge, well digested, we need not wonder, that a better understanding than commonly falls to the fhare of the People, is required to enable us to fee the force of fuch reafoning.

But is this general incapacity any real objection to the truth of our Religion? By no means. It is perfectly agreeable to our ideas of God's moral attributes that

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SERM. he should inform men of his Will; that he should deliver to them a rule of action, accompanied with the fanctions of a Law: It is as conformable to our ideas of Man's relation to his Maker that he should receive and obferve this Law. Reason, indeed, expects that the delivery of it be attended with thefe conditions, That the propofitions in which it is contained, be clear and intelligible; the truths in which it is conveyed, agreeable to the nature of things; and the pretenfions of those intrusted with its propagation, confirmed by fuperior power. Along with this Law is proclaimed the free gift of a general bleffing; which the Giver might bestow at his pleasure, as well in one reasonable way as in another.

Has man any more to expect before he vouchfafes to accept this free bleffing, or condescends to be governed by this equitable Law? Reafon fays, No. But Paffion and Prejudice stand out. "We

want, they cry, to be informed how we came to ftand in need of this Salvation. We want to be inftructed in the

ratio

ratio or effential grounds of the doctrine SER M. propounded."

Now if divine Wisdom had not thought fit to comply with fo bold and infolent a demand, Could we accuse him of being wanting to his favourite Man? Surely we could not. Yet God hath been graciously pleased to humour our caprice. He hath laid open the depth and riches of his System fo fully, as to enable those who are duly qualified with human knowledge, to fatisfy these demands; and to explain the WHY of his Oeconomy of Redemption.

Will this content us? By no means. "The folution, it is said, is founded in fuch principles of fpeculative fcience as the People can never comprehend." But for this, there is no remedy. The fault, if there be any, lies not in the mode of the religious Difpenfation, but in the nature of Truth itself: Which requires much attention of the best gifted and beft improved understanding to penetrate to its general principles. Would you have the eternal nature of things altered to gratify your prejudices? Truth, no more

than

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